大般涅槃經義記 4.18

4.18

自下第四正顯向前開示祕藏佛性之義，明其佛性非有非無。「若言有者，不應默然」明性非無，以非無故應為他人說性實有，不應默然。彼云何有？分別有二：一法佛性從本已來且過恒沙一切佛法，如礦中金：二報佛性從本已來於其心中有可出生一切德義，如礦中金有可造作莊嚴具義。「亦復不應戲論諍訟」彰性非有。云何非有？分別亦二：一法佛性離一切相、離一切性，故名非有。云何離相？如淨醍醐，體雖是有，而無青、黃、赤、白等相，亦如一切眾生心識，體雖是有而無大、小、長、短等相。佛性如是，體雖實有而無一相。云何離性？如來藏中具過恒沙一切佛法，不離、不脫、不異，是諸佛法同一體性，互相集成，未有一法別守自性，故言離性。二報佛性本來但有可生之義而未有體，如樹子中而無樹體。性既如是，於中執定無不乖理，故勸捨之。

From here on, the fourth part directly reveals the meaning of the aforementioned revelation of the secret store of buddha-nature, clarifying that its buddha-nature is neither existent nor non-existent. "If one says that it exists, one should not remain silent" clarifies that the nature is not non-existent; because it is not non-existent, one should speak to others of the real existence of the nature and should not remain silent. How does it exist? Distinguishing it, there are two aspects: 1. the Dharma buddha-nature has from the very beginning possessed all buddha-dharmas exceeding the sands of the Ganges, like gold in ore; 2. the retribution buddha-nature has from the very beginning possessed within the mind the potential to produce all virtuous qualities, like gold in ore having the potential to be fashioned into adornments. "Nor should one engage in frivolous discourse and disputation" shows that the nature is not existent. How is it not existent? Distinguishing it, there are also two aspects: 1. the Dharma buddha-nature is free from all marks and free from all intrinsic natures, and is therefore called non-existent. How is it free from marks? Like pure clarified butter, although its substance is existent, it lacks marks such as blue, yellow, red, or white; it is also like the mental consciousness of all sentient beings: although its substance is existent, it lacks marks such as large, small, long, or short. Buddha-nature is like this: although its substance is truly existent, it is without a single mark. How is it free from intrinsic nature? In the tathāgatagarbha all buddha-dharmas exceeding the sands of the Ganges are fully present, neither separated, nor detached, nor different; these various buddha-dharmas are of one identical substance and nature, mutually completing each other, with not a single dharma individually maintaining its own separate nature; hence it is said to be free from intrinsic nature. 2. The retribution buddha-nature originally has only the potential to be produced and does not yet have a substance, just as there is no substance of a tree within a tree seed. Since the nature is like this, to grasp definitively within it cannot fail to contravene the principle; therefore, one is exhorted to abandon it.